Wednesdays are for the New Testament
7/17/24
Bruce, F.F. (1988). "Acts 20." In The Book of Acts (Revised). (pages 380-396). William B. Eerdmans Publishing.
Acts 20 begins with Paul still in Ephesus, at the end of the riot described in chapter 19. Bruce dates this event probably in 55, and suggests it may have coincided with the annual festival of the Artemisia, in March or April (Bruce 1988, p. 380). He probably went from Ephesus to Troas on a ship (2 Cor. 2:12-13), expecting to meet with Titus and check on a situation in Corinth (Bruce 1988, p. 381). When Titus did not arrive in Troas, Paul continued to Macedonia, where he did meet with Titus. Compare 2 Corinthians 1-9 for the tone of the situation in Corinth. Paul continued west through Macedonia. Bruce considers this journey with various stops and redirections to have lasted until late in 56. Verse 3, then, has Paul in Greece during the winter of 56-57, quite possibly in Corinth. This would correspond to his writing of Romans. Rather than sailing from Cenchreae to Israel, Paul, on finding there was a plot against him, returned to Macedonia and went over land to Troas (Bruce 1988, p. 382). Bruce notes the narrative here is vague about both the collection for relief in Jerusalem and about Titus' presence. In Acts 20:5, Paul and Luke set sail, probably from Neapolis, after the week of unleavened bread, on April 7-14 in 57.
Paul's subsequent move to Jerusalem is the subject of Acts 20:7-21:16. In Acts 20:7-12, Bruce notes this is the second place in Acts where the narrative is framed in the first person plural rather than the third person. In these "we" passages there is generally more detail (Bruce 1988, p. 384). The breaking of bread here is on the first day of the week. Comparing Acts 2:42, Bruce takes this to be a fellowship meal including the Eucharist. Bruce sees this as "the earliest text we have from which it can be inferred with reasonable certainty that Christians regularly came together for worship on that day" (Bruce 1988, p. 384).
Verses 8-10 describe Eutychus, a young man, falling asleep and out of a window. Bruce briefly explores the question of whether the fall actually killed Eutychus. Luke seems to consider him dead, but Paul affirms he is alive. Bruce considers that it may have been several hours before Eutychus was again conscious (Bruce 1988, p. 385). Paul's preaching continued until daybreak, when ships typically would leave the port.
In Acts 20:13-16, Paul and his companions travel mostly by ship to Miletus, with several stops. Paul made the first step of the journey on land. Bruce observes that the trip would have been longer if the ship had gone into the Ephesian Gulf (Bruce 1988, p. 386). He describes the geography in some detail. Because of Paul's desire to be in Jerusalem for Pentecost (May 29, 57), Paul avoided Ephesus, but made arrangements for a visit with some Ephesian leaders while in port at Miletus (Acts 20:17). The speech of Paul recorded in this meeting is different from others. Bruce takes it to be Luke's version of a farewell speech to all the churches Paul had planted (Bruce 1988, p. 387). Bruce discusses in some detail the resemblance between this speech and Paul's later letters, as well as the possible purposes of the speech. It has hortatory and apologetic elements. Bruce particularly notes that while Luke calls the men "elders" Paul refers to them as "guardians" or "shepherds." There is very little of the institutional organizational chart we see emerging in later polity (Bruce 1988, p. 388).
The speech itself begins in Acts 20:18. Paul reminds the elders that they had seen how his life was governed (Bruce 1988, p. 389). Despite hardships and dangers he had always focused on the Gospel. Verses 22-24 speak of Paul's expectation of future imprisonment (Bruce 1988, p. 389). Despite this bleak outlook, Paul is prepared to surrender his freedom and even his life for Christ. He was not concerned about protecting himself (Bruce 1988, p. 390).
In Acts 20:25-31 Paul begins telling the elders how they have been prepared with the Gospel and what their role will be in the future (Bruce 1988, p. 391). While it is not clear that Paul will be imprisoned, Bruce observes that with Paul's objective being to go to Rome, then Spain, it would hardly be likely that he would return to Ephesus any time in the foreseeable future (Bruce 1988, p. 391). In the absence of Paul, the Ephesian elders would need to take over pastoral responsibility. Bruce observes the power of identifying prophetic messages as the source of Paul's plan (Bruce 1988, p. 392). The elders would understand that the plan, in fact, was from God. Verses 29-31 speak frankly of the opposition the Ephesian elders will fact. False teachers from within and without would try to tempt the Ephesians away from the Gospel (Bruce 1988, p. 393). Bruce observes that other writings in the New Testament show that this did happen. However, Ignatius, perhaps 20 years later, seems to think the Ephesians had recovered.
Acts 20:32-35 has some final words of encouragement. Paul points out the power of God's presence and his word which the Ephesians had received (Bruce 1988, p. 394). Bruce observes that generational change happens. In his opinion apostolic succession is based on receiving the Scripture, including the apostolic teaching. Paul also reminds the Ephesians that care for God's people is done without thought of financial reward (Bruce 1988, p. 395).
Verses 36-38 describe the tearful parting of Paul and the Ephesians. He had brought joy to them but now was leaving.
7/17/24
Bruce, F.F. (1988). "Acts 20." In The Book of Acts (Revised). (pages 380-396). William B. Eerdmans Publishing.
Acts 20 begins with Paul still in Ephesus, at the end of the riot described in chapter 19. Bruce dates this event probably in 55, and suggests it may have coincided with the annual festival of the Artemisia, in March or April (Bruce 1988, p. 380). He probably went from Ephesus to Troas on a ship (2 Cor. 2:12-13), expecting to meet with Titus and check on a situation in Corinth (Bruce 1988, p. 381). When Titus did not arrive in Troas, Paul continued to Macedonia, where he did meet with Titus. Compare 2 Corinthians 1-9 for the tone of the situation in Corinth. Paul continued west through Macedonia. Bruce considers this journey with various stops and redirections to have lasted until late in 56. Verse 3, then, has Paul in Greece during the winter of 56-57, quite possibly in Corinth. This would correspond to his writing of Romans. Rather than sailing from Cenchreae to Israel, Paul, on finding there was a plot against him, returned to Macedonia and went over land to Troas (Bruce 1988, p. 382). Bruce notes the narrative here is vague about both the collection for relief in Jerusalem and about Titus' presence. In Acts 20:5, Paul and Luke set sail, probably from Neapolis, after the week of unleavened bread, on April 7-14 in 57.
Paul's subsequent move to Jerusalem is the subject of Acts 20:7-21:16. In Acts 20:7-12, Bruce notes this is the second place in Acts where the narrative is framed in the first person plural rather than the third person. In these "we" passages there is generally more detail (Bruce 1988, p. 384). The breaking of bread here is on the first day of the week. Comparing Acts 2:42, Bruce takes this to be a fellowship meal including the Eucharist. Bruce sees this as "the earliest text we have from which it can be inferred with reasonable certainty that Christians regularly came together for worship on that day" (Bruce 1988, p. 384).
Verses 8-10 describe Eutychus, a young man, falling asleep and out of a window. Bruce briefly explores the question of whether the fall actually killed Eutychus. Luke seems to consider him dead, but Paul affirms he is alive. Bruce considers that it may have been several hours before Eutychus was again conscious (Bruce 1988, p. 385). Paul's preaching continued until daybreak, when ships typically would leave the port.
In Acts 20:13-16, Paul and his companions travel mostly by ship to Miletus, with several stops. Paul made the first step of the journey on land. Bruce observes that the trip would have been longer if the ship had gone into the Ephesian Gulf (Bruce 1988, p. 386). He describes the geography in some detail. Because of Paul's desire to be in Jerusalem for Pentecost (May 29, 57), Paul avoided Ephesus, but made arrangements for a visit with some Ephesian leaders while in port at Miletus (Acts 20:17). The speech of Paul recorded in this meeting is different from others. Bruce takes it to be Luke's version of a farewell speech to all the churches Paul had planted (Bruce 1988, p. 387). Bruce discusses in some detail the resemblance between this speech and Paul's later letters, as well as the possible purposes of the speech. It has hortatory and apologetic elements. Bruce particularly notes that while Luke calls the men "elders" Paul refers to them as "guardians" or "shepherds." There is very little of the institutional organizational chart we see emerging in later polity (Bruce 1988, p. 388).
The speech itself begins in Acts 20:18. Paul reminds the elders that they had seen how his life was governed (Bruce 1988, p. 389). Despite hardships and dangers he had always focused on the Gospel. Verses 22-24 speak of Paul's expectation of future imprisonment (Bruce 1988, p. 389). Despite this bleak outlook, Paul is prepared to surrender his freedom and even his life for Christ. He was not concerned about protecting himself (Bruce 1988, p. 390).
In Acts 20:25-31 Paul begins telling the elders how they have been prepared with the Gospel and what their role will be in the future (Bruce 1988, p. 391). While it is not clear that Paul will be imprisoned, Bruce observes that with Paul's objective being to go to Rome, then Spain, it would hardly be likely that he would return to Ephesus any time in the foreseeable future (Bruce 1988, p. 391). In the absence of Paul, the Ephesian elders would need to take over pastoral responsibility. Bruce observes the power of identifying prophetic messages as the source of Paul's plan (Bruce 1988, p. 392). The elders would understand that the plan, in fact, was from God. Verses 29-31 speak frankly of the opposition the Ephesian elders will fact. False teachers from within and without would try to tempt the Ephesians away from the Gospel (Bruce 1988, p. 393). Bruce observes that other writings in the New Testament show that this did happen. However, Ignatius, perhaps 20 years later, seems to think the Ephesians had recovered.
Acts 20:32-35 has some final words of encouragement. Paul points out the power of God's presence and his word which the Ephesians had received (Bruce 1988, p. 394). Bruce observes that generational change happens. In his opinion apostolic succession is based on receiving the Scripture, including the apostolic teaching. Paul also reminds the Ephesians that care for God's people is done without thought of financial reward (Bruce 1988, p. 395).
Verses 36-38 describe the tearful parting of Paul and the Ephesians. He had brought joy to them but now was leaving.
RSS Feed